Gautama The Buddha and Karl Marx: A Critique and Comparative Study of their Systems of Representation

100 Pages·1943·16.774 MB·English

by  Leuke (S.N.B. Wijeyekoon)

GAUTAMA THE BUDDHA
AND
KARL MARX
A Critique and Comparative Study of their
Systems of Philosophy : -
The Vijaya Publishing House, Colombo.
&
(Copyright)
1sr MARCH, 1943
Printed at the Daily News Press, Lake House, Colombo, by Berniard de Silva
for the Vijaya Publishing House, Colombo,
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CONTENTS ~ :
Pacs 4
ACKNOWLEDGMENTS 8
In Lieu oF aN INTRODUCTION 8 bees | ‘
THe WoRLD OF PROCESSES Be, 12 :
Tue Nature OF PROCESSES ead asec aD: 2
Tue Drarecrica. PATTERN ze «+ (29 4
Tue Non-Tuetstic Position OF BUDDHISM AND
DIALECTICAL MATERIALISM |. 030 |
Tue Law or Cause AND Errecr 5a ae * ]
Tue Prosiem OF Lire... iy meas
Non-ATTACHMENT ae ae Rese 200
Tue Nature of KNOWLEDGE AND THE EssENCE
or Ernics * ee ane 80
ACKNOWLEDGMENTS
I am indebted to J.R.J. and C.E.J. for literature
4 on the subject of Buddhism, and many useful ser-
vices rendered.
I'am also thankful to J.W.S. for coterning the
manuscript.
LEUKE,
IN/LIEU OF AN INTRODUCTION
‘ CH)
THE considerable interest evinced in Buddhism today
merits a close analysis of its ideological attitude, such
as its interpretation of life and its ethical viewpoint.
We should, however, endeavout to view Buddhism
in the light of conditions and circumstances obtaining
today. Buddhism must direct its attention TO THE
SPECIFIC PROBLEMS OF OUR AGE. For it is only by
doing so will the Buddha Dhamma. not merely
€njoy a reputation in philosophy and a_ prestige
derived from its historical associations but also exer-
cise an influence on human affairs today,
Another important reason for an analytical survey
of Buddhism today is for purpose of comparison.
Throughout the world the philosophical viewpoint
of Marxism, bettér known as DIALECTICAL MATERIAL-
ISM, rivets attention. Among its claims to re-
cognition is the fact that it constitutes the philo-
sophical basis of a new civilisation which has sprung
up in the vast territories of Soviet Russia. Claiming
to: be scientific, Dialectical Materialism has acquired”
a sufficiently wide influence on contemporary thought |
as to merit the close attention of the intellectual
world. A comparison of Buddhism and Dialectical
Materialism therefore is most opportune.
Such a comparative survey, which we will now -
endeavour to make, will in so faras it appertains to
Buddhism be largely confined to the , HINAYANA
system of Buddhist thought, as distinct from MAHA-
yaNA Buddhism, a later development of Buddhist
philosophy, which spread from India to China, Japan
and Tibet. The Hinayana system of Buddhism
obtains today in Ceylon, Burma and Siam. Referring
to Hinayana Buddhism, Mrs. Rhys Davids in her
book on Buddhism published by che Home University
Library says, “‘ That which we have seen called the
Lower Vehicle (Hinayana), but which should with
greater propriety, be called by its more ancient name
of the Theravada, or school of the Elders or Apostles,
IS BY ALL ADMITTED TO BE THE PARENT STEM.”
In confining our attention to Hinayana Buddhism
therefore we intend, as far as possible, to deal with
the Buddha Dhamma in its pristine purity.
Our contemporary analysis of Buddhism and
Dialectical Materialism will be in’ accordance with
what has now become a conventional - classification
of philosophical problems. We will first of all deal
with the problem of REALITY, of what constitutes
reality according to both systems of thought. This
problem of the nature of REALITY is known as the
ONTOLOGICAL problem in philosophy and embraces
such topics as MATTER and MIND, the PERMANENCE
ot the IMPERMANENCE of matter and mind andthe
problem of cop.
Closely connected with this ontological problem
is the question of how we comprehend reality. We
will have to indicate man’s capacity for knowledge.
This particular investigation has a special name in
philosophy, ic is known as the EPISTEMOLOGICAL
problem.